needs no proof to any that is judicious 2. Nor yet for any evil in this particular form for in this part the Common-prayer is generally approved 3. Nor yet because it is imposed for a command maketh not that unlawful to us which is lawful before but it maketh many things lawful and duties that else would have been unlawful accidentally 4. And the intentions of the Commanders we have little to do with And for the consequents they must be weighed on both sides and the consequents of our refusal will not be found light In general I must here tell the People of God in the bitter sorrow of my Soul that at last it is time for them to discern that temptation that hath in all ages of the Church almost made this Sacrament of our union to be the grand occasion or instrument of our divisions And that true humility and acquaintance with our selves and love to Christ and one another would shew some men that it was but their pride and prejudice and ignorance that made them think so heinously of other mens manner of worship And that on all sides among true Christians the manner of their worship is not so odious as prejudice and faction and partiality representeth it And that God accepteth that which they reject And they should see how the Devil hath undone the common People by this means by teaching them every one to expect salvation for being of that Party which he taketh to be the right Church and for worshipping in that manner which he and his Party thinketh best And so wonderful a thing is prejudice that every Party by this is brought to think that ridiculous and vile which the other party accounteth best But to magnifie any one Church or Party so as to deny due love and communion to the rest is Schism To limit all the Church to your party and deny all or any of the rest to be Christians and parts of the Universal Church is Schism by a dangerous breach of Charity It is Schism also to condemn unjustly any particular Church as no Church And it is Schism to withdraw your bodily communion from a Church that you were bound to hold communion with upon a false supposition that it is no Church or is not lawfully to be communicated with And it is Schism to make Divisions or Parties in a Church though you divide not from that Church The holiness of the Party that men adhere to is made a pretence to excuse Schism but this must make but a gradual difference in our esteem and love to some Christians above others If really they are most holy I must love them most and labour to be as holy as they But I must not therefore unjustly deny communion or due respect to other Christians that are less holy nor cleave to them as a Sect or divided Party whom I esteem most holy For the holiest are most Charitable and most against the divisions among Christians and tenderest of their unity and peace Own the best as best but none as a divided Sect espouse not their dividing interest confine not your especial love to a party but extend it to all the members of Christ Deny not local communion when there is occasion for it to any Church that hath the Substance of true worship and forceth you not to sin Love them as true Christians and Churches even when they drive you from their Communion I have found that Reformation is to be accomplished more by restoration of Ordinances and administrations to their primitive nature and use than by utter abolition Of the Liturgy My Opinion as to Liturgy in general is 1. That a stinted Liturgy is in it self lawful 2. That a stinted Liturgy in some parts of Publick Service is necessary 3. In the parts where it is not necessary it may not only be submitted to but desired when the peace of the Church requireth it 4. It is not of such necessity to take the matter and words out of the Holy Scriptures but that we may joyn in a Liturgy or use it if the form of words be not from Scripture This is thus proved 1. That which is not directly or consequentially forbidden by God remaineth lawful A stinted Liturgy is not directly or consequentially forbidden of God Therefore it remaineth lawful The major is undoubted because nothing but a prohibition can make a thing unlawful where there is no Law there is no transgression Yet I have heard very reverend men answer this That it is enough that it is not commanded though not forbidden which is plainly to deny both Scripture and Civil principles Now for the Minor That a stinted Liturgy is not forbidden we need no other proof than that no prohibition can be produced If it be lawful for the people to use a stinted form of words in Publick prayer then is it in it self lawful for the Pastors But it is lawful for the people c. for the Pastors prayer which they must pray over with him and not only hear it is a stinted form to them even as much as if he had learnt it out of a book It is lawful to use a form in preaching therefore a stinted Liturgy is lawful 1. Because preaching is a part of that Liturgy 2. Because the reason is the same for prayer as for that in the main That which hath been the practice of the Church in Scripture times and down to this day and is yet the practice of almost all the Churches of Christ on earth is not like to be unlawful But such is the use of some stinted forms c. I have shewed that it is was so in the Jewish Church That it hath been of ancient use in the Church since Christ and at this day in Africk Asia Europe and the Reformed Churches in France Holland Geneva c. is so well known that I need not stand to prove it and those few that seem to disuse it do yet use it in Psalms and other parts of worship As for the Common-prayer it self I never rejected it because it was a form or thought it simply unlawful because it was such a form but have made use of it and would do again in the like case Object But if a faulty manner of praying be prescribed and imposed by a law I know it before-hand and am guilty of it Answ If the thing be sinful either it is 1. because the prayers are defective and faulty or 2. because they are imposed or 3. because you knew the fault before-hand but none of these can prove your joyning with them sinful 1. Not because they are faulty for you may joyn with as faulty prayers you confess if not imposed 2. Not because imposed for that is an extenuation and not an aggravation For 1. it proveth the Minister less voluntary of the two than those are that do it without any command through the error of their own judgments 2. Because though
Hales in this posthumous piece but with that inimicus homo whoever he be that hath sown tares among the good seed and wrapt up poyson in his Golden Remains And necessary it is that such noxious and unsavory weeds should be rooted out and not suffered to defile the grave of so Candid a person or made use of as a shelter for unclean creatures to hide themselves and croak under them as the Transproser doth who having raked a heap of them together from p. 175. to p. 183. fancieth himself as secure on that dunghil as if he were in some inchanted Castle The first thing that is obnoxious in the Treatise of Schism is p. 191. of the Posthumous works where it is said that Heresie and Schism as they are in common use are two Theological Mormo's or Scarcrows And what the Author means by common use you may be informed p. 213. where he says Arrianism Eutychianism Nestorianism Photinianism Sabellianism and many more you may add Socinianism too which is but a compound of those are but names of Schism howsoever in the common Language of the Fathers they were called heresies So that our Author explodes the Judgment of all the Fathers who condemned those things for Heresies which he thinks do scarce deserve the name of Schisms And a new notion of Heresies is brought in by him p. 214. Indeed Manicheism Valentinanism Marcionism Mahometanism are truly and properly heresies for we know that the Authors of them received them not but minted them themselves and so knew that which they taught to be a lye but can any man avouch saith our Author that Arrius and Nestorius and others that taught erroneously concerning the Trinity or the person of our Saviour did maliciously invent what they taught and not rather fall upon it by error and mistake Till that be done and that upon good evidence we will think no worse of all parties than needs we must and take these Rents in the Church to be but Schisms upon matter of Opinion If this be true in vain did the Bishops of the Primitive Church assemble in the Councils of Nice Ephesus and other places to condemn and suppress the Opinions of Arrius Nestorius and other Heresiarcha's And the fears and jealousies of the present Church concerning the growth of heresies are groundless for though the erring spirits of this age should revive all the dangerous tenets of Arrius Eutychius Nestorius Photinus and Sabellius and all the blasphemies of Manes Valentinian Marcion or Mahomet himself yet seeing they did not invent these errors themselves but fell on them by mistake though they adhere to them never so tenaciously and wilfully defend them they deserve but the name of Schismaticks And until some such persons as Simon Magus Montanus or Mahomet shall set up for a new God or a Holy Ghost or a Messias in direct opposition to the Gospel of our Lord and Saviour we need not trouble the world with the odious names of Heretick or Schismatick which are but Theological Scarcrows For p. 215. we are told that the Rents in the Church occasioned by those heresies were at the worst but Schisms upon matter of Opinion In which case saith our Author it is not a point of any great depth of Understanding to discover what we are to do so be it distemper and partiality do not intervene I do not yet see that opinionum varietas Opinantium unitas are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that men of different Opinions in Christian Religion may not hold communion in Sacris and if occasion require I may go to an Arrian Church if there be no Arrianism exprest in their Liturgy This is expresly contrary to what I quoted from p. 229. It is not lawful for prayer hearing c. and as contrary to the Holy Scriptures Rom. 16. 17. Titus 3. 10. Ephes 5. 11. What error and confusion would these wilde notions bring into the Church if false Prophets and Deceivers should be permitted to teach and the People not restrained from hearing them although they should teach such damnable Doctrines as denyed the Lord that bought them I shall appeal therefore from the Author to Mr. Hales who tells us p. 192. However Heresie and Schism are but ridiculous terms in the common manage yet the things in themselves are of very considerable moment the one offending against truth the other against Charity and therefore both deadly So deadly that I cannot compare them better than to that Italian who designed to kill his enemy body and soul for Truth being the very Soul of the Church and Peace and Unity the great organ or instrument by which it becomes visible and prosperous the toleration of Heresie and Schism will be as destructive to the Church here as they will certainly be to the Authors of them without repentance hereafter There is a lesser mistake in our Author's definition of Schism p. 195. by which he excuseth all such from the guilt of Schism as do separate from that part of the visible Church whereof they were not once members On which account all such children as were born of Schismatical Parents though they defend the schism never so obstinately are not guilty whereas it is the duty of all Christians to live in communion with that part of the Catholick Church in which they reside and not to suffer themselves as our Author expresseth it like beasts of burthen to be imposed upon by their Predecessors The Schism of the Donatists is by our Author acknowledged to be a complete Schism upon the grounds mentioned p. 196. I demand therefore whether such children as were born to the Donatists and persisting in the opinions and practices of their Fore-fathers troubled the Churches of Africa 300. years together were guilty of Schism or no or whether such as among us were born of Anabaptistical or Quaking Parents and still persist in and propagate Church-divisions are complete Schismaticks or not And if we should try them by our Author 's own rules I am sure they will be found guilty The next error of our Author is his allowing of Separation upon Scruples and suspicions as p. 194. he says When either Acts unlawful or ministring just Scruple are required of us to be performed consent were conspiracy and open contestation is not faction or schism but due Christian animosity This just Scruple he calls p. 201. a strong suspicion and p. 218. Where suspected Opinions are made a piece of the Church-Liturgy he that separates is not the Schismatick It is like our Author forgat what he said a little before p. 217. that when Scruples of conscience began to be made or pretended then Schisms began to break in as also what is said p. 209. What if the Preacher deliver any Doctrine of the truth of which we are not well perswaded yet for all this we may not separate except we be constrained personally to bear a part in some suspected Act. Against this error of our Authors I affirm That
And he had before p. 196. determined them to be schismaticks 1. That do chuse a Bishop in opposition to the former and 2. That do erect a new Church and Oratory for the dividing party to meet in publickly Now our Author p. 200. moves the question Who shall judge what is a necessary occasion of separation which question he says hath been often made but never truly Answered not because it is a point of great depth or difficulty truly to assoil it but because the true solution carryeth fire in the tail of it for it bringeth with it a piece of Doctrine which is seldom pleasing to Superiors To you for the present this shall suffice if so be you be Animo defaecato if you have cleared your self from froth and grounds if neither sloth nor fears nor ambition nor any tempting spirits of that nature abuse you for these and such as these are the true impediments why both that and other questions of the like danger are not truly Answered if all this be and yet you see not how to frame your resolution and settle your self for that doubt I will say no more of you than was said of Papias S. Johns own Scholar you are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your abilities are not so good as I presumed This question is so easie to be resolved that as our Author thinks every person may settle himself and resolve what to do in it if he be Animo defaecato and have cleared himself from froth and grounds if neither sloth nor fears nor Ambition nor any tempting spirits of that nature abuse him One or more of these impediments it is probable prevailed with our Author not to determine the question so plainly as he ought and most likely that of fear because he saith it would be displeasing to Superiors and would carry fire in the tail of it And doubtless his fears were just it could not do otherwise than provoke his Superiors in a high degree if he had peremptorily delivered what he intimates in diverse parts of the Treatise to be his Opinion and when I shall collect them you will see they carry wild fire and powder-plots in their tails enough to blow up all Government The Question is who should judge what is a necessary Occasion of Separation Which question he intends not to leave to the judgment of Governors whom he supposeth to give the Occasion and to whom the resolution would not be pleasing but to those that take the occasion and indeed he leaves it to private persons to judge of the Laws of their Superiors who if they cannot find will easily seign some occasion to excuse their separation And our Author hath fitted it to their hands for he informs them p. 194. That when either false or uncertain conclusions are obtruded for truth and acts either unlawful or ministring just scruple are required of us to be performed in these cases consent were conspiracy and open contestation is not faction or schism but due Christian Animosity And p. 201. He makes it a just occasion of separation when something is required to be done by us which either we know or strongly suspect which in our Authors phrase is the same with just scruple to be unlawful And again p. 218. Wheresoever false or suspected Opinions are made a piece of the Church Liturgy he that separates is not the schismatick So that now there needs no Oedipus to unriddle the mystery For 1. if our Governors shall at any time obtrude uncertain conclusions for truth how certain soever they be to our Governors if they appear not so to us Or 2. if they require something to be done by us which we may justly scruple or strongly suspect Or 3. if they shall make suspected Opinions a piece of Church Liturgy this is indeed sufficient not only to justifie a separation but to entitle the Separatists to due Christian Animosity And our Author needed not the spirit of Prophecy to foretel that this would be displeasing to Governors and carry fire in its tail for it strikes directly at the foundation of all Government both in Church and State For in both Governments when such things are by solemn Edicts commanded or forbidden as are apparently good or evil we are to obey for Gods sake but where things neither good nor evil by any natural or positive law of God are injoyned by our superiours it is undoubtedly our duty to submit to them A scrupling Conscience or the dissent of private judgments to the deliberate determinations of Superiors in these cases can be no supersedeas to the obedience that is due from subjects as hath been already proved from the Nonconformists own confessions and will yet more clearly appear To which end I shall premise out of Dr. Owens concessions p. 408. of his survey of Ecclesiastical Polity Those pretended errors in our case saith he are not in matters of faith nor for the most part in or about the Worship of God or that which is acknowledged so to be but in or about those things which some think it convenient to add unto it or conjoyn with it And what peace what quietness is like to be in the world when the sword of vengeance must be drawn about these things To which I only reply Let them that draw the sword in such quarrels perish with the sword God hath put a sword into the Magistrates hand to be a terror to evil works and if unpeaceable men will not be subject neither for fear of wrath nor for Conscience sake but will raise tumults and seditious Factions against their lawful Rulers upon scruples and punctilio's they are the Aggressors and unless the Magistrate will suffer the sword which God hath put into his hands to be wrested from him he ought to be an Avenger to execute wrath upon evil doers their scruples concerning the lawfulness of such external acts of Worship notwithstanding 2. I premise that such men as are sound as to the foundation of faith and careful thereupon to build a holy life and keep a Conscience void of offence towards God and man though in such things as Dr. Owen hath mentioned they should not be able through their weakness of judgment after serious endeavours to get resolution of their scruples if they do yield obedience to them that God hath set over them though they should be mistaken yet their errors would not prejudice their Salvation And on this ground many of the Reformed Divines hope well of multitudes under the Roman tyranny and I doubt not but the Nonconformists have so much Charity as to have as good hopes of such honest Christians as die in the Communion of our Church 3. If it should happen that some good and honest men who are both sound in the faith and unblamable in life do after serious inquiry remain scrupulous still it is their duty to take the safest way and that is the way of obedience to their Lawful Governors which being a moral duty and
I have But shall I therefore wrong the truth and Church of God and my own and others Souls God forbid And page 52. he farther tells us I repent that I no more discouraged the spirit of peevish quarrelling with Superiors and Church-orders and though I ever disliked and opposed it yet that I sometimes did too much incourage such as were of their temper by speaking too sharply against those things which I thought to be Church corruptions and was too loth to displease the contentious for fear of being uncapable to do them good knowing the prophane to be much worse than they and meeting with too few religious persons that were not too much pleased with such invectives And as an Argument of his repentance he defends himself against Bagshaw who objected that he chose on Easter day to communicate in a very populous Church purposely that it might be known saying p. 76. If a man by many years forbearing all publick prayers and Sacrament should tempt others to think that he is against them or counts them needless how should he cure that scandal but by doing that openly pleading for it which he is supposed to be against Ministers being bound to teach the people by Example as well as Doctrine p. 78. And what he practised himself he carefully perswaded the people to avoid separation and hold communion in the parochial Churches For the Question which he maintained against Bagshaw was It is lawful to hold communion with such Christian Churches as have worthy or tolerable Pastors notwithstanding the Parochial order of them and the Ministers conformity and use of the Common Prayer-book and with two limitations concludes p. 89. That we ought to do so when some special reasons as from Authority scandal c. do require it And whereas by these actions and writings Mr. Baxter had so provoked the dissenting parties that it was objected as himself intimates in a second objection in the Preface of his Christian Directory That his writings differing from the common judgment had already caused offence to the Godly in the fourth Answer he sayes If God bless me with opportunity and help I will offend such men much more by endeavouring further than ever I have done the quenching of that fire which they are still blowing up and detecting the folly and mischief of those Logomachies by which they militate against Love and Concord and inflame and tear the Church of God and let them know that I am about it These are resolutions becoming a Minister of Christ an Ambassador of the Prince of Peace taken up after long and serious deliberation well rooted and fixed in his judgment and Conscience by reason whereof he was enabled through the Grace of God to withstand manifold temptations and violent oppositions to the contrary Nor can I think that such a man as Mr. Baxter can flee and desert so good a cause and after Vows to make enquiry and render himself guilty of all those calumnies and reproaches which his enemies have endeavoured to fix upon him Nor can I think that having brought our present controversies to so narrow a compass of ground he will contribute to the building of a Babel upon it This were to make good those hard speeches of Mr. Bagshaw against him who tells us p. 152. That one worthy of Credit told him that the Learned and Judicious Mr. Herle having read that cryed up book of his said It had been happy for the Church of God if Mr. Baxter's friends had never sent him to School and that Mr. Cawdry had the same opinion of it And that another person as knowing in the Mystery of Godliness as either of them told a friend of his that notwithstanding the noise about him Mr. Baxter would end in flesh and bloud And in a word this would set home his own fears upon his spirit that he might be a fire brand in hell for being a fire-brand in the Church I shall therefore charitably believe that though he seem to look another way yet he is labouring to bring the people that adhere to him to the harbour of Ecclesiastical peace and unity that he doth still preach up not holiness only but peace too without which he knows no man shall see God nor can I think that he doth now practise in contempt of Authority what himself had condemned in others or that he intends to harden the people in such a Separation as he had so long so passionately so rationally declaimed against I rather hope that he hath some dispensation from his Lawful Superiors and that by a pia fraus having greater advantages of doing good put into his hands he will by degrees improve them to the glory of God and the peace of this distracted Church If he drive any other design I would desire him to consider first how he can Answer his own Arguments unto men and secondly how to give an account to God for his contrary practices But I have a very great confidence that he who hath with great industry and faithfulness provided so many solid materials from the Scriptures and right reason for the supporting and beautifying a Temple of peace having carved and guilded them over with serious Protestations of his own pacifick intentions and variety of Rhetorick to perswade others will not be a Leader of that rabble which shall first break down the carved works with axes and hammers and at last though sore against his will raze the very foundations and cry Down with it down with it even to the ground Of the Church Mr. Baxter in his Reasons for the Christian Religion p. 464. S. 2. THE Church of Christ being his Body is but one and hath many parts but should have no Parties but unity and concord without Division S. 3. Therefore no Christian must be of a Party or Sect as such that is as dividing it self from the rest causing Schism or Contention in the Body or making a rent unnecessarily in any particular Church which is a part S. 8. Nothing will warrant us to separate from a Church as no Church but the want of something essential to a Church S. 11. It is essential to particular Political Churches that they be constituted of true Bishops or Pastors and of Flocks of baptized or professed Christians united for holy Communion in the worshipping of God and the promoting of the Salvation of the several Members S. 12. It is essential to a true Bishop or Pastor of the Church to be in office that is in authority and obligation appointed by Christ in Subordination to him in the three parts of his offices Prophetical Priestly and Kingly That is to teach the People to stand between them and God in Worship and to guide or govern them by the Paternal exercise of the Keys of his Church S. 15. If a Church which in all other respects is purest and best will impose any sin upon all that will have any local Communion with it though we must not separate from
of the Venerable Mr. Hales improved such Notions and Arguments as are destructive to the Government and Peace of the Church of England it is not strange that Men of little Learning and great Prejudices should assume them whereby as far as they are able to justifie their Schismatical practices nor that the Scepticke of this Age should be fond of such Notions as may tend to the Subversion of what hath been so long and so well established among us We may rather wonder how so Villanous a Pamphlet as the Rehersal calls it yet so obnoxious to just exceptions should have continued so long in Vogue without a Confutation from some more Learned Hand that the Infection of it might proceed no farther but its weakness be made manifest to all Men. As for Doctor Parker he hath no less judiciously and successfully acquitted Himself against any thing objected by Master Hales or Marvel than Master Hooker To instance in that one particular of pretending Scruples of Conscience against the Commands of Publick Authority he faith more in One Page than all the Objectors will be able to Answer Though this pretence saith he might be allowed of in the Dayes of Queen Elizabeth when it was first started yet after so long time and so much enquiry it is intolerable For if after all their search and examination they have not been able to descry the evils they suspected this is a sufficient Principle of Presumption that their Jealousies are ungrounded so that if they are now able to object any certain crime against them then this Plea of a Doubtful Conscience ceaseth and the Certainty is to be pleaded in stead of the Doubt if not an Hundred and Fifty Years is a sufficient time to satisfie or to cancel scruples And a scrupulous Conscience is of a modest yielding and plyable temper as arising from a diffidence and distrust of it self And Doubts and Scruples are rarely imployed but upon trifling and inconsiderable matters the material parts of Duty being too plain and easie to be liable to so much uncertainty And therefore obedience to Authority being one of the greatest and most indispensable Duties of Mankind in that it is so absolutely necessary to their well being and injoyned upon them by the most Positive Precepts and severest Penalties of the Gospel Nor is it fit that in Doubtful cases of a Publick concern Men should talk too peremptorily of their private Perswasions because they are incompetent Judges of the Publick good and therefore are to be determined and over-ruled by the Judgment of those to whose care the management of Publick Affairs is intrusted unless in case of certain and unquestionable Disobedience to the Law of GOD For we are no otherway free from the Supreme Authority on Earth but as we are subject to a Superior in Heaven AN EXAMINATION OF Mr. HALES's TREATISE of SCHISM Q. WHat is the benefit of Communion Answ Communion is the strength and ground of all society Sacred and Civil whoever therefore causeth a breach if in civil occasions is guilty of Sedition or Rebellion if in Ecclesiastical differences is guilty of Schism so that Schism is an Ecclesiastical Sedition as Sedition is a Lay-schisme p. 193. Q. What is the definition of Schism Answ Schisme is an unnecessary separation of Christians from that part of the visible Church of which they were once Members Q. When is Separation necessary Answ Separation is then necessary when nothing will save us from the guilt of Conscience but open separation p. 195. Q. When is Schisme complete Answ These two things make Schism complete First The choice of a Bishop in opposition to the former 2ly The erecting a new Church and Oratory for the dividing Party to meet in publickly As in the late famous controversie in Holland de Praedestinatione as long as the disagreeing Parties went no further than disputes the Schisme was unhatched but as soon as one Party swept an old Cloyster and by a pretty Art suddenly made it a Church by putting a new Pulpit in it for the separating Party to meet in what before was a Controversie became a formal Schisme p. 197. Q. What is the danger of Schism Answ What the Ancients spake by way of censure of Schisme in general is most true and they spake most strange things of it for they saw that unadvisedly and upon fancy to break the knot of union betwixt man and man especially among Christians upon whom the tye of love and communion doth especially rest was a crime hardly pardonable and that nothing absolves a Man from the guilt of it but true and unpretended Conscience And p. 192. Heresie and Schisme are things of great moment the one offending against Truth the other against Charity and both are deadly Q. Was the Schisme of the Donatists any way excusable Answ No they were compleat Schismaticks upon the grounds before mentioned nor was there any necessary cause for their Separation for the occasion of the Schisme was an Opinion that where good and bad were mixed there could be no Church by reason of pollution evaporating as it were from sinners which blasted the righteous and made all unclean whereas in his Congregations he pretended that wicked persons found no shelter p. 206. Q. How was this Schisme of the Donatists refuted Answ By this one maxime of Saint Augustine which was irrefragably asserted Unitatem Ecclesiae per totum orbem dispersae propter nonnullorum peccata non esse deserendam That the unity of the Catholick Church is not to be forsaken for the sins of some that are within it p. 206. Q. Though in this Schism the Donatist was the Schismatick yet might not any one communicate with them if occasion so required if so be they did not flatter them in their Schisme for why might it not be lawful to go to Church with the Donatist if occasion so required since neither Nature nor Religion suggest the contrary why may I not be present at such publick Meetings as pretend Holiness so there be nothing done but what true Devotion and Piety brook Yea why may I not go to an Arian Church if occasion require so there be no Arianism expressed in the Liturgy Answ 1. You may not communicate with such because of the danger of Schisme before mentioned 2ly Because it is not lawful no not for prayer hearing conference or any other religious office whatsoever for People to Assemble otherwise than by publick order is allowed for why should Men desire to do that suspiciously in private which may be performed warrantably in publick p. 229 230. Q. But what if they to whose care the execution of the publick service is committed do some things unseemly suspicious or unlawful if their Garments be censured as or indeed be superstitious what if the Gesture of Adoration be used at the Altar what if the Homilist or Preacher deliver any Doctrine of the truth of which we are not well
strictly enjoyned by the word of God cannot be dispensed with by scruples about the lawfulness of rites and ceremonies in the external worship of God And I may safely add 4. That if honest and well meaning men shall so far indulge to such scruples as to live in disobedience to the Laws and constitutions of their Superiors their Superiors may justly punish them for so doing or the frame of their Government will soon be turned off its hinges And Governors not being able to discern the hearts of men may equally animadvert upon all refractory persons or they must let all go unpunished and if they should resolve on this later farewell all Government And seeing the wisdom of Man cannot prevent it it is better that a few mistaken Innocents should be punished than the peace and foundation of a Church or Nation be overturned Melius pereat unus quà m unitas Better is a private inconvenience than a publick mischief This is a foundation necessary to the settlement of all humane Laws and Constitutions Thus in matters of common right and interest when the several Courts of a Nation have established and published rules and orders for the appearances and proceedings of Persons litigant they who omit the time or mistake the right methods of pleading and thereupon suffer damage though as to the merits of their cause they be severely dealt with yet the proceedings of the Law are right and justifiable because it is more for the publick peace and establishment that some persons should sustain loss for their unwilling neglects and errors than that all wilful Offenders should go unpunished and publick Orders of Court be contemned and disobeyed And this Rule holds much stronger in such Ecclesiastical cases as are now under our consideration because the controversie is not here between private persons but between Superiors and Subjects If therefore one or more private Persons purely on mistake and after humble and serious inquiry for satisfaction though I think few sober persons using such means can remain unsatisfied in so plain a case Whether Scruples concerning ancient and innocent rites in the external Worship of God can justifie disobedience to the constitutions of lawful Governors should still judge contrary to their Governors who impose such things as lawful and convenient to be unlawful and superstitious and thereupon refuse to appear at their Courts and be ordered by them It is agreeable to the Laws of all Societies that such Persons should not go unpunished If a Child or Servant shall neglect to obey his Father or Master because he hath some Scruples against his commands I think such Father or Master may without Scruple correct that Child or Servant or within a short time they will become incorrigible And the Case is almost the same as if the debauched part of the Nation who are morally vicious should pretend scruples of conscience against such Laws of the Land as restrain their enormities suppose of Sabbath-breaking and neglecting the Publick Worship which yet I think the Nonconformists would not judge to be a tolerable plea. I have insisted so long on this argument not only because our Author mentioneth it so often and ever makes it a ground for separation telling us that Not only in Reason but in Religion too this Maxime admits of no release Cautissimi cujusque praeceptum quod dubitas nè feceris but often insinuates them to be guilty of Schism that do require any suspected thing as you may see p. 194. and p. 218. After this Pipe all the Factions do dance The Presbyterians in their Commissioners Papers suggest it frequently whether Ecclesiastical constitutions concerning things which are or may become matter of dispute and opposition are to be allowed And John Owen for the Independents would have some warrant from Scripture for every thing that is required in the Worship of God But minding my Reader of Dr. Owen's concessions before mentioned to which I shall only add the confessions of the Presbyterians who from the beginning opposed our Rites and Ceremonies not as unlawful but only as inconvenient as Mr. Cartwright did in his second Reply p. 262. and therefore perswaded Ministers rather to wear the Garments required by Law than cease their Ministry And in his Evangelical Harmony on Luke 22. à versu 14. ad 19. saith That kneeling in receiving the Sacrament being incommodious in its own nature and made more incommodious by Popish superstition is not so to be rejected that for the sake thereof we should abstain from the Sacrament His words are these Geniculatio in participatione suâ naturâ incommoda superstitione pontificiâ longè facta est incommodior Nec tamen propterea ita rejicienda ut ejus nomine à Sacramento abstineamus si ejus caeteroquin participes esse nequimus quia res suâ naturâ non est purè illicita because the thing is not in its own nature utterly unlawful From whence we may conclude that such things as are not purely unlawful in their own nature though they are incommodiously applied and have been grosly abused by Popish superstition are not a sufficient cause to hinder our participation of Divine Ordinances And yet to what mischievous ends is this forlorn scruple of receiving that blessed Sacrament on our Knees made use of by Fanatick Persons as a Bar against the receiving of it at all though it be a posture sanctified by the Son of God when in the days of his being in the flesh he offered up Prayers to God and hath been used by all sober Christians in their publick and private Devotions and therefore most agreeable to that Solemn Office wherein we cannot with sufficient humility and reverence receive at the hands of God such an ineffable blessing nor worthily express our humble acknowledgment of thankfulness to God And in the act of receiving besides our secret supplication to God to pardon and absolve us from all our sins for Christ's sake we joyn with the Minister to pray that the Body of our Lord Jesus Christ which was given for us may preserve our Bodies and Souls to Eternal life though the Church hath used as plain and effectual a mean to prevent our being scandalized and scrupled at it by declaring in the Rubrick that no adoration is intended or ought to be done either to the Sacramental Bread and Wine there bodily received or to any corporal presence of Christ's natural flesh and bloud for the Sacramental bread and wine remain still in their very natural substances and therefore may not be adored for that were Idolatry to be abhorred of all Christians And that it was intended for a signification of our humble and grateful acknowledgment of the benefits of Christ therein given to all worthy receivers and for avoiding such disorder and profanation in the holy Communion as might otherwise ensue as the wisdom of Men can invent yet the outcry of Superstition Will-worship and Idolizing the Creatures of Bread and Wine is kept up and
evidence of its unlawfulness seeing that therein they should not only wound their own Consciences and hazard their own Salvation but draw upon themselves the guilt of the Peoples sins by establishing iniquity by a Law and incouraging the People to comply with it by their examples and so like Jeroboam make the Israel of God to Sin But if in a deed done by a doubting Person at the command of one that is indued with lawful authority there be a sin it must go on his score that requireth it wrongfully not on his that doth but his duty in obeying nor is the Salvation of an obedient subject hazarded by a peaceable compliance with his Superiors commands in such doubtful and disputable actions Bishop Sanderson resolves a case that will put this out of doubt Sermon on Rom. 14. 23. p. 92. A Prince commandeth his Subjects to serve in his Wars it may be the quarrel is unjust it may be there may appear to the understanding of the Subject great likelihoods of such injustice yet may the subject for all that fight in the quarrel yea he is bound in Conscience so to do nay he is deep in disloyalty and treason if he refuse the service whatsoever pretensions of Conscience he may make for such refusal Mr. Baxter speaks almost as much p. 461. of his Five Disputations Every War that is unlawfully undertaken by the Prince is not unlawful in all his Souldiers Some of them that have not opportunity to know the evil of his undertaking may be bound to obey the case of others I determine not But a greater than he as I have shewn hath determined it and the practice of the Primitive Christians which stoutly fought the Battels of Heathen Emperors have confirmed that determination Now it is worthy of our consideration to think what manner of Souldiers such scrupulous Persons would make in case of a War begun against a just Prince by some of his Subjects that should pretend a Reformation of the Laws and arm themselves to redress abuses in the administration of Justice can we think that they who are apt to disobey upon I know not what scruples of the lawfulness of innocent Rites and Ceremonies injoyned by his authority will be ready to fight against their Brethren that herein agree with them would they not rather side against him as their Predecessors have done I suppose there are very few that are scrupulously factious in the Church but would in such a case be seditious and rebellious in the State I am sure they would find more plausible pretences as That the Prince commands such things as are to their Consciences unlawful and that they durst not ingage with him lest they draw innocent bloud upon their heads they think they are rather bound to help the Lord's People against the Mighty to rebuke even Kings for their sakes and if they see it meet to bind their Kings with Chains and their Nobles with fetters of Iron and to execute upon them the Judgment written This Honour have all his Saints And yet that learned Casuist says that the fears of such scrupulous Persons need not trouble them no not in this grand case lest they should bring upon themselves the guilt of innocent bloud for the bloud that is unrighteously shed in such a quarrel he must answer for that set them on work not he that spilt it Is damnum dat qui jubet dare ejus verò nulla culpa est cui parére necesse est He doth the wrong that commands it to be done not he whose obedience is a necessary duty And truly says the same Casuist it is a great wonder to me that any Man endued with understanding and that is able in any measure to weigh the force of those precepts and reasons which bind inferiors to yield obedience to their Superiors should be otherwise minded in cases of like nature For whatsoever is commanded us by those whom God hath set over us either in Church Common-wealth or Family quod tamen non sit certum displicere Deo as saith St. Bernard which is not evidently contrary to the Law and Will of God ought of us to be received and obeyed no otherwise than as if God himself had commanded it because God himself hath commanded us to obey the higher Powers and to submit our selves to their Ordinances And if these things should not be so either Government or Christianity would in a short time be rooted out as incompetent one with the other for by such Men Christ is really represented as an enemy to Caesar and the event will be to have him crucified again in his members and put to open shame THE PREFACE TO Mr. BAXTER's ARGUMENTS THe same wise and Gracious Providence of Almighty God which over-ruled the Actions of those Armies that had kept us long in confusion and made them instrumental for the setling of peace in the State hath so directed the consultations and publick transactions of such as intruded on the affairs of the Church that if they would practise according to their own principles and acquiesce in their own arguments we might see peace and unity established also in the Church For besides the Arguments of the Non-conformists before 1642. who both by example and publick writings shewed their abhorrence of open Separation I do confidently affirm that if there were a collection made of those reasons which were urged by the Presbyterians to prevent the other Factions from separating from them as well in their Annotations Assemblies publick debates Sermons books of Schism Separation c. there needed no other security to the people of this Nation that they might with good Conscience conform to the publick Worship of God as it is now established I have formerly published Mr. Calvin's arguments to this purpose and now I present the Reader with Mr. Baxter's not only because I thought them most rational and perswasive but because I believe he was not acted by a studium partium any ambitious or private design but intended them as an Irenicum to perswade peace and reconciliation between all sober dissenters And I hope he will pardon me for prosecuting his own design while I do it in his own words published in several Treatises since he first set forth his Saints everlasting Rest in the Epistle to which he tells us he should fear of being a firebrand in Hell if he should be a firebrand in the Church I was much moved to see what odium he contracted from some of his Brethren of whom he deserved better things for endeavouring to heal our divisions yet was he not ashamed to write himself in the title page of his second admonition to Bagshaw a long-maligned and resisted endeavourer of the Churches unity and peace and in pag. 11. of that book he thus declares his Christian temper and resolution If injuries or interest would excuse any sin I think there are few Ministers in England who have more inducement to the Angry separating way than